Freemasonry of the present day is a
philosophic or speculative science, derived from, and
issuing out of, an operative art. It is a science of
symbolism. One of the authoritative definitions of
Freemasonry is that it is “a peculiar system of morality,
veiled in allegory and illustrated by symbols”. But a more
correct definition would be, that it is “a system of
morality developed and inculcated by the science of
symbolism.”

Its original
descent from an association of builders has given to its
symbolism a peculiar character. All the labours of operative
or stonemasonry, its implements, and its technical language
has been seized by the speculative Freemasons and
appropriated by them as symbols, each of which teaches some
important moral or religious truth. The cathedrals erected
by their predecessors, some of which still remain as proud
monuments of their surpassing skill in architecture, have
been replaced as symbols, for esoteric reasons, by the
Temple of Solomon, which has become, with one exception, the
most important and significant of the symbols of the Order.

As all these
symbols are applied to religious purposes, and receive a
religious interpretation, we must conclude that Freemasonry
is a religious institution. IT IS NO A RELIGION. IT MAKES NO
SUCH CLAIM. It does not profess to offer the renovating
efficacy and the spiritual consolation which makes religion
so necessary truths, without any attempt to define
theological dogmas. It demands of its initiates a
trusting belief in God, and in the immortality of THE SOUL,
and its ceremonies and its symbols impress these truths with
all moral consequences that a belief in them implies. It
recognizes all religious truth, and tolerates, but does not
accept, sectarian dogmas. Around its altar, men of all
creeds may kneel in one common worship, each one holding in
his heart with all tenacity his own peculiar faith, the
brotherhood around neither approving or condemning by work
or look. Incidental to its organization as an association of
men engaged in the same pursuit, we have other
characteristics common to it with all similar associations,
but which it possesses and practices with greater perfection
because of it universality and its numerical extension.

Such is its
social character. In the Lodge all artificial distinctions
of rank, of wealth, and power are the time suspended, and
Masons meet together on the great level of quality. The
Prince and the Peasant, the Bishop and the Layman, sit
together, and join hand in the same symbolic labour.

So, too, it
is eminently a benevolent institution. There is no other
institution that has built and endowed more asylums for the
aged and decayed, or hospitals for the sick, or houses for
orphans, or done more to clothe the naked, or feed the
hungry, or relieve the poor and in granting eleemosynary aid
to the distressed brother or his destitute widow. It hallows
and sanctifies the gift by silence and secrecy.Such is FREEMASONRY venerable in its age, beneficient
in its design, and practical in its charity.